After lashing out His final words against the Pharisees and the religious system that enslaved the people instead of setting them free, Jesus went out to the Mount of Olives, where He gave His disciples a glimpse of how things would end. Jesus really wasn’t giving a revelation of the final days of the earth, but rather of the church age. I can picture them looking down upon Jerusalem (from on top of the mountain) at this time, with Jesus knowing that the difficulty they have had with Rome up to this point would be nothing compared to what was coming for them. The disciples were intrigued by Jesus’ statement about the end of the religious system there and sought more details.
Jesus emphasized two things: the end of all things would be imminent, so live as though He would be returning today. The other is that you will see signs, but the end is not there just yet, so prepare for a long marathon. Remember that Abraham was given promises that weren’t fulfilled for 2000 years. It has been 2000 years since Christ was here on earth. That doesn’t mean there won’t be another 2000 years or whatnot. I can say that every generation has thought Jesus would return in their lifetimes, and it definitely looks closer today than it has ever been before. And in reality, it is closer today than ever before, but it still may be a while off. I will also say that whatever happens in or to the US might be completely irrelevant to end-times prophecy. Many believers in Europe may have thought the same thing about their nations as Christianity gave way to Communism or now to Islam and left-wing liberalism. So, what did Jesus actually say about the end times?
Jesus spoke about natural disasters. There would be earthquakes and disasters on the increase. Earthquakes have been going on ever since the Flood, but it hasn’t been until the last 150 years that we’ve kept track of them worldwide. So far, there have been five recorded 9.0 quakes or stronger. One in Chile, one in Russia, and one in Alaska in the 1950s and 60s. But the other two have happened since the 20th century: one in Indonesia in 2004 and the one in Japan in 2010. These quakes would increase in frequency and in intensity, and earthquakes are a common natural phenomenon during the Seal, Trumpet, and Bowl judgements of Revelation. But earthquakes aren’t the only natural disaster accounted for here, and as I am writing this, Texas was recently hit by severe flooding. All these things should remind us that the day of Jesus’ return is coming soon.
Jesus spoke about wars and rumors of wars. The 20th and 21st centuries have seen more wars than all over centuries combined. And the wars have gotten uglier and uglier as our weaponry has improved and our morals have gone down. While a proper declaration of war really hasn’t taken place since WWII, military operations have been at an all-time high, and instead, we have this spy game type thing of operation after operation, but no formal war has actually been declared. But violence has spiked, and it hasn’t capped yet. The US was the safest nation for 200 years, but now it is hard to find towns where you can actually leave your doors unlocked without worries.
Jesus also gave a warning about false Christs. These would come in droves. And Jesus was not talking about anyone who claimed to be the Messiah. I’ve seen and encountered a few such people, and they are either on drugs or demonically influenced. But that’s just the big scale. There have been many false Christs and false Jesuses, and the most frequently seen one is the Jesus that is a figment of one’s imagination – a “Jesus” that contorts and fits any mold we make for him and does what we like, hates what we hate, and looks a lot like us. And just as the Golden Calf was called “Jehovah,” there are a lot of false gods that are given the name of the True God out there. These are gods whom people deem to be powerful, but do not have sovereignty. Therefore, they cannot be a god if they are subject to human will. We must be diligent and vigilant, always on guard, because the deception is only getting stronger and stronger.
But after all these things, the second coming will be swift and sudden. After a long time of doing normal routines, Jesus will come with such speed that there will be no time to get things ready. It will be like a thief in the night. He doesn’t come unless he knows your guard is down. Jesus is not going to come when anyone thinks He is going to come. If some guy tries to put a date on things, don’t believe him. If another says Jesus is a long way coming, don’t believe him. There is urgency in this message, and if there were no urgency in Christ’s return, evangelism would not happen, and Christians would be sitting around, just being comfortable while the world burns. But there is urgency, and “today” is the day for salvation because there may not be another. At the same time, there is a delay in His coming. Jesus is waiting for all those who could be saved to be saved before closing the door.
The status of Jesus’ coming is going to be like Noah’s Flood. People will be going about their regular lives with no care or regard for God, when it will suddenly hit. Now, in Noah’s time, some finally listened and realized that Noah might be right, but they would have sought to save themselves in their own way. They perished, too. But the majority will not have a clue until the time of, and then it will be too late. Only this time, there is no physical ark to bang on the door. When Jesus comes, judgment day will come, the believers will be gathered together, and the unbelievers will be scattered. We’ll address that next week as Jesus gives three parables that illustrate what waiting for Him and believing Him looks like and what not believing Him also looks like.
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Teach slaves to be subject to their masters in everything, to try to please them, not to talk back to them, and not to steal from them, but to show that they can be fully trusted, so that in every way they will make the teaching about God our Savior attractive.
- Titus 2:9-10
As Paul continues to write to Titus, he addresses various groups in the church – older men, older (and younger) women, younger men – and finally, those who were in the lowest position socially: slaves. Though slavery in the ancient Roman world differed in some respects from the slavery of more recent centuries, it still placed people in situations of limited freedom and often harsh conditions. Yet Paul does not dismiss this group as powerless or irrelevant; instead, he calls them to live in such a way that the gospel shines brightly through their conduct.
Today, while most of us are not slaves in the ancient sense, the principles Paul lays out for Titus have direct relevance for our modern work environments. Our attitudes toward authority, our work ethic, and our trustworthiness either promote the gospel or detract from it.
In the first century Roman Empire, slavery was deeply embedded in the economic and social systems. Estimates suggest that up to one-third of the population was slaves. They served in households, agriculture, industry, and government. Some slaves were highly educated, functioning as teachers, doctors, or accountants, while others were laborers in grueling conditions. Unlike the chattel slavery of the transatlantic slave trade, Roman slavery was not racially based, and being set free was relatively common.
Paul’s words here are not an endorsement of the institution but an instruction to believers within that system about how to live faithfully in their present circumstances. Elsewhere (in 1 Corinthians 7:21-23, for example), Paul encourages slaves to gain their freedom if possible. Yet he consistently emphasizes that, whatever one’s station in life, one can live for the glory of God.
Paul gives four specific behavioral directives to slaves in verses 9-10: be subject to their masters, try to please them, don’t talk back, and don’t steal.
The call to be subject means to willingly place oneself under the authority of another. In the context of slavery, this was already a legal obligation, but Paul elevates it from mere compliance to a voluntary, God-honoring choice. This echoes the broader Christian teaching that submission to human authority, whether government (Romans 13), church leaders (Hebrews 13:17), or in marriage (Ephesians 5:21-33), is ultimately about submission to God. For us today, this translates into a call to respect and follow the lawful directives of our supervisors, managers, or team leaders, even when we may not agree with every decision.
Aiming to please our masters is not about becoming a people-pleaser in an unhealthy sense but about working with an attitude that seeks the good of one’s employer. It implies diligence, a positive spirit, and a willingness to go beyond the bare minimum. Paul is urging believers to approach their work as an offering to God, which naturally leads to conscientiousness and excellence.
The Greek term for not talking back suggests argumentative, disrespectful responses. Paul warns against verbal resistance that undermines authority or breeds conflict. In a modern workplace, this could apply to gossiping about the boss, speaking disrespectfully to colleagues, or maintaining a negative, critical spirit.
Theft in the ancient world among slaves could range from skimming money, taking goods, or misusing resources. Today, workplace theft could be obvious—like stealing office supplies or falsifying expense reports—or subtle, like excessive personal use of company time, resources, or technology. Integrity means being trustworthy with what belongs to others.
The main point of Paul’s instructions comes in the last phrase of verse 10: “so that in every way they will make the teaching about God our Savior attractive.” The goal of Christian conduct in the workplace is not simply to avoid trouble, gain promotions, or win human approval; it’s to promote the gospel. Paul is saying that the way believers live can make the gospel message look beautiful and desirable to others. Conversely, poor conduct can make the gospel appear unattractive or even hypocritical. The gospel is inherently glorious, and it does not need us to improve it, but we can either highlight its beauty through our lives or obscure it through our actions.
Even though the context of this passage is slavery in the ancient world, its principles apply to modern work relationships. We can live out these verses today by respecting authority (even when we don’t agree with our leaders), working with excellence, watching our speech, and living with integrity. This passage applies to every believer who finds themselves under someone else’s authority in any capacity, which is likely all of us. Whether we are employees, students, or volunteers, the way we conduct ourselves says something about the God we serve.
We live in a culture that often values self-promotion over service, personal rights over responsibility, and comfort over commitment. Against that backdrop, a believer who works diligently, speaks graciously, acts honestly, and respects authority stands out. Such a life promotes the gospel, making the teaching about God our Savior attractive to a watching world. May we, like the slaves in Crete whom Paul addressed, embrace our roles with a Kingdom mindset, so that in every way, we will make the teaching about God our Savior attractive.
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Jesus gave some very harsh criticism against the towns of Galilee, which saw numerous miracles and still just wanted the shows and not have anything to do with living a righteous life. Both Sodom and Nineveh, the two cities that in the Old Testament represented the darkest of sins, would have repented had they seen Jesus; they stand in judgment against those who refused to repent, having seen Jesus in action. But there is one group that had Jesus’ ire even more: the Pharisees and Sadducees, who made this system of false teaching, no hope for anyone out of their system, and intellectual/religious superiority over anyone else, even each other.
Several years ago, I wrote a series about the woes of Jesus against these people, and I’m not about to repeat that here. However, we need to look at ourselves as the Pharisees, not as the heroes. Where have we played church and piety, but in the practical, real world, we do nothing to help another? I don’t believe there is a single person who claims Christianity who hasn’t pulled a Pharisee at some point. I know I have. But I want to make clear that Jesus did not ever challenge the Pharisees regarding Scriptural accuracy other than their LACK of it. What He blasted the Pharisees over was their hypocrisy. They were all boastful and puffed up, but never produced anything.
One of the most misunderstood passages in the Gospels regarding Jesus was His analysis of a widow giving her two mites. Many others gave out of their riches, but the widow gave literally all she had. Many preachers will praise the widow for giving her last pennies in faith, but Jesus was not speaking in a positive tone about this situation. This was not a Pharisee vs tax-collector situation. Jesus was making a commentary about this whole system coming down. The context of this commentary was how the temple they were standing in would be totally leveled. John MacArthur brought that to my attention and pointed out that Jesus was speaking against the system that would encourage a widow to give her last two pennies to the church in the hope that God would finally bless her.
There is no teaching in Scripture that encourages compulsory giving. It has always been a free-will offering and in accordance with one’s ability. There is no teaching anywhere in Scripture that if you give your last pennies to the church that are needed for your survival, God will bless you. And you can be sure that the false teachers who are always asking for money are going to try to convince you that if you give your money to the Lord (in actuality, them), you will be blessed. They’ll cite Elijah, who requested the final cake from a widow before dying, only for the oil and flour to never run out, but that was a one-time thing. When a system calls for money at the expense of normal living, that’s called extortion. It doesn’t matter how much religious language you put on it and how well you decorate it; that’s called extortion. If a gang member said, “Pay this and we’ll give you protection,” we call it extortion. If a clergy says, “Tithe and you will get God’s blessing,” it’s the same thing.
Now, let me be clear. There absolutely is a place for giving, and God absolutely does bless a generous and cheerful giver. God will indeed make 90% go farther than 100% on self. The heart is what matters. Why are you giving? That is the question. I can testify to various situations where I had given willingly and cheerfully, and some time later, someone gave to me above and beyond what I was expecting. So even in financial giving, you reap what you sow, but it’s not a mathematical equation. And if your motive is to give so you can get, you will throw all your money away, and someone is going to live well off your dime. Jesus is not against giving; He is against extortion. He is not against supporting true ministers; He is against false ministers using His name to get wealth. Paul confronted them in His day, which is why he refused to charge a dime to any church, though he was entitled to it, because he was not going to give a window of a testimony for slander.
Now, let me be clear on this, too. Jesus is not against religion either. He is not against clergy. He built the priestly system. He raised church leaders. He is not against any of that. He is against hypocrisy, and so anyone who is involved in ministry as a deacon, elder, Bible study leader, evangelist, author, speaker, pastor, whatever, if you are going to claim the name of Christ and represent God, you are held to a higher standard. Jesus never once blasted the Pharisees over correct doctrine or even for holding to correct doctrine. It was hypocrisy with an emphasis on preventing people from “getting in.” Now, I have had this notion thrown at me numerous times by false teachers due to holding true doctrine and saying they can’t come in with false teachings. Anything can be abused. Remember my post about how Jesus gave an out to the outcasts? That is what Jesus blasted the Pharisees over; that they gave no out to the outcast.
What Jesus got so ticked at was the religious leaders was forcing everyone to look to them as though they were anyone worthy of attention and preventing anyone from worshiping God except by their way. The Pharisees thought they were God’s people and therefore were above everyone else, but that was not God’s purpose for them. God’s purpose for them was to be the messenger to the rest of the world on how to get to God. While God held standards about how to worship and gave a point and purpose that to come before God did require physical and moral perfection, those laws were to showcase our need for a Savior. When Jesus came, He completed that role, so now we can approach God’s throne as we are, so we can be changed to who He is. Jesus never opened a new door to God’s kingdom that wasn’t already there. He simply showcased that the point and purpose of it all was to reveal Him who would give us access to the throne. But all that access must be done God’s way.
Jesus blasted the Pharisees for blocking the way for the people from being able to worship God’s way and not even doing it themselves. He blasted them for putting people into their castes and not giving them an out. He despised their snuffing their noses at anyone they felt less than them, and how they sought their own praise for all their deeds. In the end, Jesus’ ultimate statement was, “This whole system is coming down.” And 40 years later, it did. Judgment starts at the house of God. We have the option to start cleaning ourselves or have it done for us. If we choose the latter, we’d better not complain about how it is done because God won’t hear it.
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Similarly, encourage the young men to be self-controlled. In everything set them an example by doing what is good. In your teaching show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose you may be ashamed because they have nothing bad to say about us.
- Titus 2:6-8
At the beginning of Titus 2, Paul begins teaching Titus about preaching sound doctrine, addressing how various age groups in the Church should live to reflect the gospel. He first addresses the older men, then the older (and younger) women, and here he moves onto the younger men.
The first key point given is that young men should be self-controlled (verse 6). The word translated “self-controlled” means to have a sound mind, to be sensible, disciplined, and restrained in passions and desires. It’s not just about saying “no” to sin, but about exercising wisdom in all areas of life. It means thinking before acting, weighing consequences, and aligning choices with God’s will.
Paul singles this out for young men because younger people can be prone to impulsive decisions, emotional reactions, and chasing passions without thinking about long-term consequences. This was especially true in Crete, where Titus was ministering, as that culture valued indulgence. The surrounding environment encouraged the opposite of self-control: living for momentary pleasure, gaining status through aggression or cunning, and disregarding moral boundaries.
Self-control is foundational for leadership. Before a young man can lead others, he must first learn to govern himself. This is just as true today, where our modern culture is also driven by instant gratification. There are so many temptations in our world that require self-control.
Next, in verse 7, Paul reminds us that the church must not neglect the spiritual formation of young men. Older men and leaders should actively encourage, mentor, and hold accountable younger believers, helping them develop habits of self-control through prayer, Scripture study, and practical guidance. These values are caught as much as they are taught. Words alone are not enough—people need a living demonstration of what godly living looks like.
Following someone’s example is powerful, which is why Paul also turns toward Titus’ preaching specifically in this verse. If Titus preached self-control but lived carelessly, his words would lose credibility. Young believers (whether young in age or young in their faith) often model their lives after someone they respect, so a Godly example gives them a real-life picture of how faith looks in action. This is a recurring theme in Paul’s letters; we see it in Philippians 3:17 and 1 Timothy 4:12, just to name a few. Leaders must be the first to live out the virtues they call others to embrace. This is not just for pastors; every mature believer is called to be a model for others.
Paul then outlines three qualities Titus should demonstrate in his teaching (verses 7b-8): integrity, seriousness, and soundness of speech.
The Greek word translated as “integrity” refers to purity, incorruptibility, and sincerity. Integrity in teaching means being truthful and faithful to Scripture, avoiding manipulation for personal gain, and refusing to distort God’s Word to please people. Integrity is under constant attack today when leaders are tempted to water down truth to avoid controversy, or to promote their own brand rather than Christ’s glory. Integrity calls us to stay rooted in God’s Word without compromise.
Seriousness doesn’t mean joyless solemnity, but a deep respect for the message being proclaimed. Preaching is not entertainment; it is the life-giving Word of God. Seriousness means treating spiritual matters with the weight they deserve, avoiding frivolity or flippancy when handling Scripture, and demonstrating genuine concern for people’s souls.
Soundness of speech means speech that is healthy, wholesome, and beyond reproach. It’s not just about avoiding false doctrine, but also speaking in a way that builds up rather than tears down, choosing words that reflect God’s truth and grace, and being free from crude, sarcastic, or degrading remarks. When all believers (not just leaders) use speech that is both truthful and gracious, the Church’s witness becomes far more powerful.
What is the goal of all of this? “So that those who oppose you may be ashamed” (verse 8b). Opponents of the faith should have no legitimate grounds for criticism. This doesn’t mean believers will never face accusations (Jesus Himself was falsely accused), but if the Church’s conduct is above reproach, those accusations will ultimately be shown to be empty. Today, hypocrisy among Christians is often highlighted in the media, so the most effective response is not defensive arguments, but consistent godliness.
It is important to remember that Paul’s instructions are not about legalism or moralism (trying harder in our own strength) but about living out the transformation that the gospel produces. Self-control, integrity, and sound speech are the fruit of God’s Spirit at work in us (Galatians 5:22-23).
While this passage may be directed specifically to young men, it calls all of us to live with a higher standard. We should all strive to maintain self-control, live as good examples for others, and have integrity in our teaching and speech. That is what our culture needs most: Christians whose lives are undeniable evidence of the transforming grace of God.
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Matthew 21-22 covers Jesus’ time teaching in the Temple after He cleaned house and drove out the merchants and traders. The Pharisees and Sadducees had tried everything to figure out what Jesus was up to, disturbed by His open rejection of their traditions that overrode the actual purpose of the commands, but they could not find anything on Him. But they had a bigger problem: the people. Jesus came into Jerusalem to them singing His praises, and the Pharisees knew if they moved an inch against Him, they themselves would be stoned. So they had one option left: try to get Jesus trapped in His own words. They needed to discredit Jesus in the eyes of the public, and they knew that was a tall task ahead of them.
They had several things to try out. They asked Jesus about His authority since it clearly was not from any of the rabbinical schools in Judea. They asked Him about taxes to try to see if He actually was against Rome or not. And then the ridiculous scenario question: a woman married seven brothers who each died before she could have any kids, so whose husband would she be? I can imagine Jesus thinking: “Are these really your best questions?” Because He was always listening to the Holy Spirit, He was always ahead of everyone. But here is how Jesus handled these three key challenges.
First, Jesus’ authority. Jesus’ authority was questioned – how He believed He could do the things He was doing. He could not say “My own authority” (sorry, The Chosen, you did bomb that one, even though you made it up in the next episode). He could say He got it from God because He had already claimed to have it from God via His miracles and His discourses in John 5, 6, and 8. But He was not going to go Messianic complex on the Pharisees here. He had already backed up His claims through three years of miracles, and since He knew they were testing Him in the public’s view, He put the onus on them. Since they wanted to test which authority He had, Jesus put them to the test to see what authorities they would even recognize, and so He tested them regarding John the Baptist. They knew they could not say “from heaven,” and they could not say “from men,” so they said they didn’t know. So Jesus wouldn’t tell them. He knew the people knew, and He knew the Pharisees knew but didn’t want to admit it.
Second, taxes. The test here was to see if Jesus could be put between a rock and a hard place by making Him look bad before the people or before the Romans. Was it lawful to pay taxes to Caesar, whose denarius basically gave Caesar’s face and a declaration of him to be a god? And they opened with an attempt to butter Him up and gave Him a high platform that He could fall down from. I picture that Jesus just snickered, “Really?” So Jesus answered plainly: “Give to Caesar what is Caesar’s and give to God that which is God’s.” Jesus showed recognition of the authority of both the local politics AND the church and never gave a direct “yes or no” answer.
Third, marriage in heaven, the ridiculous hypothetical. I get these all the time, such as “What if Adam squished an ant by accident? That makes death before sin; therefore, animals must have died before sin.” Jesus sighed at this one, as with the others. With each case, the question designed to trip Him up was flawed in itself, and Jesus exposed the faulty question. Jesus did not answer the silly hypothetical but pointed out that the hypothetical scenario itself showed its own ignorance of Scripture and how God does things. Now, it’s worth noting this question came from the Sadducees, who were a sect of Pharisees. They rejected a bodily resurrection, and they only accepted the Torah as valid Scripture. So not only did Jesus school them, but He even cited from Moses, when the very name of God was revealed to Moses at the burning bush, that He was the God of the living, of Abraham, Isaac, and Jacob, who had long passed when Moses was around. Right there in the very text these Sadducees scoured over was a text for a doctrine they denied. Jesus humiliated these experts in the field, and at that point, they had nothing left to say. If they tried, they would only implicate themselves even further than they already had.
When I give my fencing presentation on the Armor of God, I like to go over different moves we do in the sport and showcase them as a visual for how we are to engage in the spiritual battle. One move is called a “circular parry.” This changes the “line” (the area of the target in relation to the opponent’s blade) of the attack, which now makes the defender in control of the action. Jesus was a master of this move. He never allowed His opponents to put Him on the defensive, and when He allowed them to ask questions, it reminds me of a tactic I use for which other fencers have dubbed me the “Iron Wall.” It’s when I don’t react to any wild moves anyone does and just keep my point on target; when they finally do something, I am already on top of them. Jesus never let any of the actions of His opponents draw Him off target or His game. He always controlled and dictated both the pace and tempo of each of these dialogues. In some cases, He acted as a teacher and showed moves on what to do. In other cases, He was in competition mode and with a very calm, cool, collected mindset, never lost a “bout,” and I would argue no one even got an actual “touch” on Him (to use a fencing term).
Let us study Jesus’ interactions and use them as a model for how to engage the skeptics we deal with, always controlling the dialogue and never chasing after any silly claim. Next week, we’ll look at Jesus’ most aggressive speech: the woes upon the Pharisees and the judgment He declared upon the whole system.
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Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good. Then they can urge the younger women to love their husbands and children, to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God.
- Titus 2:3-5
Continuing the thought from last week’s verses, where Paul addressed older men, now he turns to addressing older women.
To appreciate Paul’s teaching here, it is essential to understand the world in which he and Titus ministered. The island of Crete, where Titus was stationed, was known for moral corruption, idol worship, and a lack of self-control. Women in Crete, like others in Greco-Roman society, often had limited roles outside of the home, and the temptation to conform to pagan cultural standards was strong. Paul’s concern was not merely about behavior but about preserving the witness of the church. The surrounding society scrutinized Christians, and any conduct, especially by those claiming to follow Christ, that conflicted with Godly living could discredit the gospel message.
Paul begins in verse 3 with a charge to Titus regarding older women in the church. These women, likely in the later stages of life (some scholars suggest around age 60 or older), are to live with reverence, self-control, and Godly character.
The idea of living a reverent life implies behavior fitting of someone devoted to sacred duties. Paul is calling older women to a life marked by holiness, maturity, and respectability—not just outwardly, but as a reflection of their devotion to God.
They should not be slanderers, which is not just a casual warning. Paul is highlighting how careless or malicious speech can become a tool of the enemy. Gossip and false accusations can damage relationships and destroy church unity.
Excessive drinking was a common vice in Crete, so Paul warns against substance dependence that dulls the mind and inhibits spiritual discernment. Godly women should be examples of sobriety and clear-headedness.
The phrase “teachers of what is good” transitions from personal conduct to public ministry. These women aren’t merely avoiding sin; they are actively discipling others. Their teaching is through living life and the idea of mentorship, shaping others through counsel, example, and encouragement.
In verse 4, Paul outlines the purpose of older women’s example: to train younger women in Godly living. This is not just about behavior modification but passing on a biblical worldview through intentional relationships. Older women are not necessarily to preach at the younger women but to walk alongside them, correcting, guiding, and nurturing them with patience and grace.
When Paul says they should “love their husbands and children,” the words he uses for love speak to affectionate, friendship-based love. Paul is urging women to actively nurture their closest relationships, choosing love even when it requires sacrifice. In Crete’s culture, much like today’s, the concept of loving one’s family wasn’t automatic or always valued. Paul reminds Titus that Christian women must intentionally prioritize relational love, not just through feeling, but through Godly action.
In verse 5, Paul lists six characteristics for women to put their Godly character into practice. The first is self-control, just as Paul urged for the older men (verse 2). This speaks to discipline in thought, emotion, and action. A self-controlled woman is not ruled by mood swings, temptations, or societal trends but by God’s Spirit and Word.
Next is purity, which includes moral chastity and spiritual integrity. It is not limited to sexual faithfulness, though that is important. Purity also reflects honesty, sincerity, and single-hearted devotion to Christ.
The phrase “busy at home” does not mean women are confined to the home or disqualified from other work. Rather, Paul is emphasizing the importance of faithful stewardship of one’s household. In a time when homes were central to church life, hospitality, and community, a woman’s role in managing her home was vital to the church’s mission.
The call to be kind reflects God’s own character (Ephesians 4:32). It is not weakness but deliberate grace in action, especially toward those who don’t deserve it. Kindness in speech and behavior sets Christian women apart in a culture prone to harshness.
The statement of being “subject to their husbands” is controversial today, but it must be understood in context. Paul is not advocating for oppressive patriarchy but voluntary, respectful partnership within marriage. The idea of “submission” here is not about inferiority, but about order and mutual responsibility (see Ephesians 5:21-33).
Finally, we see the ultimate goal of Godly living: to uphold the credibility and beauty of the gospel. When believers live contrary to Biblical teaching, it invites criticism. But when the church reflects God’s design for relationships and character, it displays the transforming power of grace.
This passage has many insights for our modern life, including the idea of intergenerational discipleship and mentorship, and using the home as a missional space to promote the Gospel and discipleship. Ultimately, it all comes back to the Gospel – living our lives in such a way that gives God the glory and points others toward Him and His message of salvation.
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In the week before Jesus was crucified, Jesus committed the most physically violent act of His ministry: He cleansed the Temple. Many scholars believe He did this twice, once at the beginning of His ministry and the other at the end. Jesus created a whip, knocked over tables, tents, and money booths, let animals out, and made a huge ruckus. But there is no description of Jesus ever attacking a single person or releasing His anger toward any individual. Jesus had repeatedly expressed His disgust towards the teachings of the Pharisees and others, but Jesus never physically assaulted anyone in a violent rage.
The arguments for having these be separate events include John’s record of Jesus continuing to teach, eat, and feast during the Passover, something that would have been difficult while being crucified. The arguments against and that these two are actually the same event would have been the perception of Jesus throughout His ministry, especially when He would return to Jerusalem for the feasts and which would give the picture of Jesus being a violent man, totally contrasting how He actually lived. Which one is which? I’ll let you decide, but I am going to emphasize the finale here just a couple of days before Jesus would be executed.
Jesus is the Son of God, so imagine the situation of an adult son of a family who rented out their house to another and found them partying and trashing the place when the son returned home unexpectedly. That is what Jesus saw here. They took the place that was meant for worship and turned it into a circus, a zoo, and an excellent setup for extortion. Jesus was livid. He knew it was going on all this time. He was in Jerusalem for previous feasts, one of which would have included His visit to the Pool of Bethsaida to heal a lame man, not to mention that He was there as a 12-year-old teaching the teachers. But when He entered Jerusalem this time, He did so with grief, not just knowing He would die there within a week, but knowing that this city would and had already rejected Him.
I was very impressed with The Chosen’s depiction of this scene (well, most of it) and Jonathan Roumie (portraying Jesus) showcasing both the rage and sadness at the same time. But the setup was even better. Bringing in previous characters from earlier events, the disciples walked these people who hadn’t been to Jerusalem yet through the process, and their eyes showed what most of us would be thinking to: “What is the point of all this?” They were walked through the rituals, which involved going through the money exchangers to get temple money to get temple-raised animals to do a sacrifice. And for what point or purpose? We theologians know it, but for each person there, really, what was the point? It was all lost, and Jesus saw it.
Sure, there was singing going on with the choir. Sure, people were talking about God and came for a genuine desire for worship, but there was nothing real going on as a whole. I have said this multiple times, but I only found two people in the Old Testament who understood the whole point of the sacrificial system better than anyone: Abel and David. Everyone pretty much did it for worship and ritual, but Abel and David understood why the sacrifices were needed. And it was in this atmosphere that Jesus’s lid flipped, and He went into a fully controlled berserk mode.
I always wondered how this scene ended because anyone seeking order there would have arrested Jesus on the spot, but no one touched Him. The Chosen ends the scene with a face-off between Jesus and Caiaphas, and Jesus declaring that all the markets were to be shut down so worshipers could be allowed to worship as they were supposed to. However, in the show, they did ask how Jesus had the authority to do this, and the show fumbled that one. Jesus in the show did not answer how Jesus in the Bible answered, though in the next episode, Jesus is asked the question again, and it shows that “Jesus” answers correctly the second time.
I cannot imagine what Jesus would be thinking about the Church He sees in America today. But one thing God did make clear: judgment begins in the house of God. When God comes to clean up a place, the first place He is going to come to is His Church. Why? Because the Church is the Bride of Christ. She is going to be presented to Christ as a pure virgin, and right now, we are not that pure. When men who are overall solid preachers turn to idols, God is going to shake things up. We have had numerous Christian leaders take a hit lately, and I am not just talking about the crazy ones. There are some big names who have been exposed for sexual immorality, and they all gave red flag warnings that something was going on. But no one was willing to pay attention to them or say anything if they saw it, so God had to expose it. And in light of the passing of John MacArthur a few weeks ago, there is a pressing question of who is going to be that pillar and voice for truth within the church. Very few young voices are standing up. A comment has been made that God may be taking away the lampstands from America, and when this generation of preachers passes, there may be none with any platform to make a stand.
If we do not take seriously our responsibility and obligation to keep things cleaned ourselves, following God’s principles, then God is going to come and clean house Himself. He won’t care what you think about your precious things, such as your money, your platform, or your reputation. God would rather all that be tarnished and His name glorified than for you to bear His name and live a life that does not honor Him. There is discipline and restoration involved, but there is also permanent destruction. When a minister falls, there are few who could be truly restored because when the office is violated, it takes something significant to be worthy of having it again. That is why most true teachers who do fall into such sin, once they repent and are restored, if they start a new ministry, it will be on a different topic, or they begin teaching to help others not do what they did. Why? Because their name will always be associated with that immoral violation of the office. They need a new office or to be in active protection of said ministry.
Jesus cleaned house at the Temple, but He did so without any physical harm to any individual. The Temple was designed for worship, and it was turned into a thieves’ den. What has happened to our church? It’s run like a business, not a place for worship. What has happened to the Temple that is our body? Is it a place for worship or a place for human consumerism? Jesus would return to the Temple, where He would be tested one last time with many questions, and then unleash His most furious curses upon the false teachers.
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You, however, must teach what is appropriate to sound doctrine. Teach the older men to be temperate, worthy of respect, self-controlled, and sound in faith, in love and in endurance.
- Titus 2:1-2
As we begin the second chapter of Paul's letter to Titus, there is a shift in focus from confronting false teachers to cultivating Godly character in the household of faith. Titus 2 begins with a charge to teach "what is appropriate to sound doctrine" and quickly moves into a list of practical instructions, beginning with older men.
Paul wrote the letter to Titus, his trusted co-worker and spiritual son, to instruct him on how to set things in order within the churches on the island of Crete. In chapter 1, Paul warned of false teachers, those who professed to know God but denied Him by their actions. These false teachers were leading entire households astray with meaningless talk and deceptive practices. Now, Paul gives Titus a better way: to teach what accords with sound doctrine and promote behavior that reflects the gospel.
Verse 1 begins with a contrast from what came before it. Titus’s mission is to be the opposite of the actions of the false teachers described in chapter 1. While they engage in speculation and deception, Titus must be committed to sound doctrine: teaching that is healthy, pure, and life-giving.
In many modern contexts, the word doctrine has fallen out of favor. It may conjure images of dusty theology books or cold intellectualism. But to Paul, doctrine is deeply personal and practical. It’s not just what we believe, but how those beliefs shape the way we live. Sound doctrine produces godliness (Titus 1:1), promotes good works (Titus 2:7, 14), and guards against false teaching.
Paul uses a Greek imperative (“you must teach”) to emphasize the urgency and importance of Titus’s role. This is not optional; it is a command. In a society confused by lies, the church must be anchored in truth. Titus is to stand firm and lead with integrity, clarity, and courage.
In verse 2, Paul begins his instructions to various groups in the church by addressing older men. Why start here? Because in Greco-Roman society, and in many cultures today, older men often carry influence. When they set a Godly example, their lives become a template for the younger generation to follow.
Paul highlights six characteristics in this verse, and the first is to be temperate. This means to be sober-minded and vigilant. It includes moderation in behavior, especially avoiding overindulgence in alcohol or anything that clouds judgment. Older men to be clear-headed and steady. They are to set the tone for spiritual maturity. Today’s culture, however, glorifies youth, instant gratification, and escapism. Older men in the church must resist these pressures. Whether it’s alcohol, entertainment, or workaholism, temperance remains a vital virtue. A temperate man is one who can be trusted, who is present, and who leads with wisdom.
The next characteristic is to be worthy of respect. This refers to dignity, honor, and living in such a way that others admire your integrity. It's not about being stern or distant, but about commanding respect through consistent, upright behavior. Respect is not demanded; it is earned. Older men who show faithfulness in marriage, humility in leadership, and integrity in business or community affairs model a gospel-centered life. In a cynical world, the church needs men whose lives are credible testimonies to the power of Christ.
The third characteristic is to be self-controlled, which is a fruit of the Spirit (Galatians 5:22-23) and a recurring theme in Titus. It speaks to mastery over desires, impulses, and passions. Whether in managing emotions, finances, speech, or sexuality, self-control is critical. For older men, it shows that maturity is not just about age but about spiritual formation. The church is healthiest when its leaders demonstrate mastery over themselves under the guidance of the Holy Spirit.
Then, Paul transitions from behavioral to spiritual virtues. To be “sound in faith” is to have a healthy, robust trust in God, a faith that is tested and refined by time and trials. Younger believers often look to older saints for guidance in seasons of uncertainty. Do older men in the church model confidence in God’s promises? Are they grounded in Scripture, or wavering in the face of cultural shifts? Sound faith doesn’t mean perfect understanding, but a settled trust in God’s goodness and sovereignty.
The next characteristic is to be sound in love. Paul calls older men to remain steadfast in love, not just emotional affection, but sacrificial, Christlike love. This love should be visible in their relationships with spouses, children, church members, and even strangers. Sometimes, older men may feel sidelined or underappreciated in the church. Yet their love, when expressed in mentoring, service, hospitality, or intercessory prayer, becomes a powerful witness. Churches thrive when older members are known not just for what they did in the past but for how they love in the present.
The last characteristic Paul lists for older men is to be sound in endurance. This implies steadfastness under pressure. Life inevitably brings disappointment, loss, or health challenges. Paul urges older men not to give up or grow cold, but to press on with hope. This virtue may be one of the most needed today. In a throwaway culture that idolizes comfort and success, enduring faith is countercultural. Older men who have walked through suffering with grace give the church a vision of faith that holds fast through storms.
All of this is still relevant for the Church today. Teaching truth must lead to transformed lives, as evidenced by these character traits (and others). The Church needs role models today who are worthy of being looked up to by the younger generations. Discipleship and spiritual fruitfulness are not just for the younger seasons of life but should continue for our entire lives.
When the church teaches sound doctrine and encourages Godly character, it becomes a beacon of truth in a dark world. No matter your age, God is not done with you. No matter what your role is in life or in the Church, teach and live the truth of God’s Word in all that you do.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
Last week, we looked at how Jesus received true worship. However, just a day or two later, Jesus received false worship. As Jesus prepared to enter Jerusalem, He sent His disciples to get a colt, a donkey, that had never been ridden yet. By the time Jesus approached the gates, the city was ablaze with chants and singing like a conquering king was arriving. The Jews were expecting a mighty king who could lead the people and finally free Judah from Rome’s grasp. Why would they think the Messiah would do that with no text of Him conquering any human foe? My guess is that is how Israel had been saved so many times before: a human leader to drive out the occupants. But they missed it all, and Jesus had something else in mind.
Jesus is not shown to enter the city with the joy of having won a great victory and soaking in the praises of His people. Rather, there is a great sadness in His eyes. He doesn’t refuse the worship and says even the rocks would cry out to worship Him. Jesus doesn’t refuse the worship, but He knew it was not genuine. He knew that in just a few more days, this same crowd would be chanting for His death.
Some people argue that Jesus manufactured the fulfillment of this prophecy; however, you can’t easily manufacture the whole thing. All Jesus could do was get the donkey, and remember, the donkey had not been ridden before. Donkeys won’t take riders, especially strangers, on their first go very easily. Jesus is showing His mastery over animals here, too. And Jesus also could not control or contain the crowds. For one to claim He manipulated the crowds, understand that every time Jesus drew a crowd, He basically chased them all away. Jesus was not a crowd-pleaser and never was concerned about keeping His popularity up, so any accusation that Jesus was trying to force this prophecy in really does not have much of a leg to stand on. Even then, it’s one of the very few that could be considered, out of 300+.
Jesus had a weeping eye towards Jerusalem. It grieved Him to see the city, the capital, the city of David, the centerpiece for everything God had done to prepare for this moment, in a moment of glory and yet so shallow. Jesus knew the religion was weak and fake. He knew the Temple was being horribly abused. And He knew that just 40 years from then, the whole city would be completely razed to the ground. How Jesus was able to maintain a face of enjoying the worship while bearing the grief of knowing what was about to happen is quite amazing.
Jesus would enter Jerusalem as a hero, and He would leave Jerusalem five days later, considered a criminal due for capital punishment. Jesus entered as the cornerstone ready to be laid down for the new kingdom, and He was rejected from being that cornerstone because it wasn’t the kingdom they wanted. It was for the kingdom promised, but not the kingdom the people wanted. So they called for His death.
As I read these passages, I can’t help but think how easily any of us would be in that crowd. We tend to think of ourselves as the disciples, but in reality, most of us are like the crowd: followers of either the Pharisees or the “radical voice” just for being radical. Being academically wired, I wonder if I would have been a Pharisee who hated on Jesus or a Nicodemus who realized Jesus was indeed who He claimed to be by scouring the Scriptures. I can say based on my own flesh that if I did believe Jesus at that time, I would have run and hid as the disciples did when Jesus was arrested and not spoken up. They didn’t have the Holy Spirit at that time, and they didn’t see everything being revealed yet. When Jesus entered Jerusalem, they thought one thing was happening, but in reality, something else was taking place. Jesus was setting things up to make the rulers cry for His death because it was His death, to be executed as a representative of sinners, that He came to do so that men might be saved.
Jesus was praised as an entering king, only to be mocked and jeered and chased out of the city to be crucified just a few days later. He knew this was in their hearts. While Jesus did not refuse the worship, He knew it was not genuine as a whole. He knew the city would reject Him. The people were sincere. They truly believed they were singing and welcoming in their Savior, and they were. But they had a false image of what He would do, such a low-level image, too. What was Rome but just the latest power to rule over what has historically been one of the weakest people groups of all time? Why be impressed with getting rid of Rome? Jesus came to deal with sin itself, the greatest enemy of all. An enemy that, when defeated, will make physical enemies friends and allies.
But at the same time, Jesus is also the king of Judah, the rightful heir to the throne. Had the throne still been kept intact, Jesus would have been next in line. He was legally the king of the Jews, but He had a kingdom that was above and beyond just that tiny geographic plot of land. The kingdom Jesus ruled would be the very rock that would topple the iron kingdom of Rome and make it crumble. Do not set your sights so low with God and His purposes. They are way above anything we can imagine or think, and when we get to see God’s vision for our lives fulfilled, nothing could give us greater joy than just being in His presence.
Let us worship the Lord with true worship and not be fickle to one day sing His praises and the next call for His death. Jesus has come. He came, He conquered, and now He rules a kingdom that is so much greater than any political kingdom. We get the privilege to be officials in that kingdom to rule alongside Him to see His kingdom’s purposes fulfilled. What an honor! Next week, we’ll look at Jesus’ most physically violent action: the cleansing of the temple.
This forum is meant to foster discussion and allow for differing viewpoints to be explored with equal and respectful consideration. All comments are moderated and any foul language or threatening/abusive comments will not be approved. Users who engage in threatening or abusive comments which are physically harmful in nature will be reported to the authorities.
